Interesting Facts Concerning the Book of Psalms The Book of Psalms is the heart of the Bible. If there is one book of the Bible that you would want to have when you are imprisoned, persecuted, afflicted, or wanting personal contact with God Almighty, it is the Psalms, truly a treasury of David. When you are in the Book of Psalms, you are home spiritually. This page is designed to offer some interesting and important facts about Psalms. Study the Psalms and you will gain trust, fear, and love, of the Lord.Major Topics of the Book of Psalms

Psalms 113-118 are known as the Hallel, which are festival praise songs.

Psalms 120-134 are known as the Psalms of Degrees, as they were sung by pilgrims on their way to the Feasts.

Jews have divided the Psalms into five books, to correspond with the five books of the Torah and a particular festival book:

Book 1: 1-41 Genesis-Song of Songs Book 2: 42-72 Exodus-Ruth Book 3: 73-89 Leviticus-Lamentations Book 4: 90-106 Numbers-Ecclesiastes Book 5: 107-150 Deuteronomy-EstherThe Ten Words of Psalm 119(Appendix 73 from The Companion Bible) The number of the words which are frequently repeated in Psalm 119 has been variously given and enumerated by expositors and commentators. It will be better to give them here on the authority of the Massorah: The rubric on verse 122 is as follows: Throughout the whole of the Great Alphabet [that is to say, the Alphabetic Psalm, 119] there is in every verse one of the following ten expressions: derek (way), eduth (testimony), pikkudim (precepts), mizvah (commandment), imrah (saying), torah (law), mishpat (judgment), zedek, zedakah, and zaddik (righteousness), hok, and hukkah (statutes), dabar (word), which correspond to the Ten Commandments; except one verse, in which there is none of these: verse 122. (Massorah, Ginsburgs Edition, Vol. II.) The following list includes all the Ten Words given above, with every occurrence in the Psalm, together with the first occurrence of each word. 1.Way (derek) is from darak, to tread with the feet, and denotes the act of walking. Hence it is used of a going, or way, or journeying. The first occurrence is Genesis 3:24. It occurs in this Psalm thirteen times: verses 1, 3, 5, 14, 26, 27, 29, 30, 32, 33, 37, 59, 168. 2.Testimonies (eduth) is from ud, to turn back again, to go over again, to reiterate, hence, to testify. The first occur�rence is Genesis 21:30 (edah). It occurs in this Psalm twenty-three times; nine times (eduth), verses 14, 31, 36, 88, 99, 111, 129, 144, 157; fourteen times (edah, feminine singular), verses 2, 22, 24, 46, 59, 79, 95, 119, 125, 138, 146, 152, 167, 168. 3.Precepts (pikkudim) is from pakad, to take oversight or charge: hence, mandates enjoined on others. It occurs only in the Book of Psalms (see 19:8, 103:18, 111:7). In Psalm 119 twenty-one times: verses 4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173. 4.Commandments (mizvah) is from zavah, to set up, constitute. Hence, constitutional commands. First occurrence Genesis 26:5. In Psalm 119, it occurs twenty-two times: verses 6, 10, 19, 21, 32, 35, 47, 48, 60, 66, 73, 86, 96 (singular), 98, 115, 127, 131, 143, 151, 166, 172, 176. 5.Word (imrah) is from amar, to bring forth to light; hence, to say. The verb is very regularly followed by the words used; hence imrah means an utterance and the purport of it. Not the same as dabar (No. 10 below), which refers to the articulate utterance of it. The first occurrence is in Genesis 4:23, and is rendered speech. In plural only once, Psalm 12:6 (the only other place where the plural is found). In Psalm 119 it occurs nineteen times: 11, 38, 41, 50, 58, 67, 76, 82, 103, 116, 123, 133, 140, 148, 154, 158, 162, 170, 172. With dabar the two occur forty-two times. 6.Law (torah) is from yarah, to project, issue: hence, to point out, to show (Proverbs 6:13). Then, to instruct, teach. The Torah contains Jehovah's instructions to His People, pointing out to them His will. First occurrence is in Genesis 26:5 (plural). In Psalm 119, it occurs twenty-five times, always in the singular: verses 1, 18, 29, 34, 44, 51, 53, 55, 61, 70, 72, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 165, 174. 7.Judgment (mishpat) is from shaphat, to set upright, erect (compare English right, and German richten and recht); hence, to judge. Mishpat means judgment. Its first occurrence is in Genesis 18:19 (in Jehovah's mouth). In Psalm 119, it occurs twenty-three times (plural, except four times), verses 7, 13, 20, 30, 39, 43, 52, 62, 75, 84, 91 (ordinances), 102, 106, 108, 120, 121, 132 (as thou usest to do), 137, 149, 156, 160, 164, 175. 8. Righteousness, Right, etc., zedek, masculine), is from zadak, to be right, upright, just, righteous. Hence the noun means rightness. By comparing the first occurrence (Leviticus 19:15) with the second (Leviticus 19:36) we get the idea that the word has special reference to equal balancing. Zedek (masculine) occurs twelve times, and is rendered righteousness in Psalm 119: verses 123, 142 (second), 144, 172; right, verse 75 (margin, righteousness); righteous verses 7, 62, 106, 138, 160, 164; justice, verse 121. Zedakah (feminine), first occurrence, Genesis 15:6. In Psalm 119, righteousness, verses 40, 142 (first). Zaddik (adj.), spoken of a king (II Samuel 23:3), once, in Psalm 119verse 137. The three words fifteen times in all. 9.Statute (hok and hukka) is from hakak, to hew, cut in, engrave, inscribe; hence, to decree, or ordain. The noun = a decree or ordinance. First occurrence, Genesis 26:5 (hukkah feminine). In Psalm 119, it occurs twenty-two times: namely: verses 5, 8, 12, 16 (hukkah, feminine), 23, 26, 33, 48, 54, 64, 68, 71, 80, 83, 112, 117, 118, 124, 135, 145, 155, 171. 10.Word, Words (dabar), is from dabar, to arrange in a row; hence, to set forth in speech. It refers to the articulate form of what is said, whether spoken or written (compare 5 above); to the mode or manner by which the ipsissima verba are imparted. The first occurrence is in Genesis 11:1 (speech). In Psalm 119, it occurs twenty-four times, three of them plural, namely: verses 9, 16, 17, 25, 28, 42 (twice, see Interlinear), 43, 49, 57 (plural), 65, 74, 81, 89, 101, 105, 107, 114, 130 (plural), 139 (plural), 147, 160, 161, 169. Book of Psalms, Miscellaneous PhenomenaAppendix 63 from The Companion BibleI. The Title of Psalms

The name given to the Book of Psalms as a whole by the Jews is Tehillim; but it is not recognized by this name in the Book itself.

Our English name Psalms is a transliteration of the Greek Title of the Septuagint, Psalmoi, which means songs [The word occurs seven times in the New Testament (Luke 20:42, 24:44; Acts 1:20, 13:33; I Corinthians 14:26; Ephesians 5:19; Colossians 3:16), four referring to the Book of Psalms, and the last three to Psalms in general.]; while the word Psalter is from the Greek Psalterion, a harp, or other stringed instrument.

There is no correspondence between the Greek and the Hebrew in these cases. Only once does a Psalm bear this word in its title, and that is Psalm 145 (sing. Tehillah).

Tehillim is invariably rendered praises. It is a verbal noun from the root halal, to make a jubilant sound. To make ellell means to rejoice. Compare German hallen and English halloo, yell.

Tehillim has therefore, a wide meaning, and includes all that is worthy of praise or celebration; and, especially the works and ways of Jehovah.

Hence, in this book, we have these works and ways set forth as they relate to the Divine counsels of God, (1) as to Man, (2) as to Israel, (3) as to the Sanctuary, (4) as to the Earth, and (5) as to Word of Jehovah. In those Structures light is thrown upon the ways of God. The need for this instruction is seen from the other meaning of halal, which in the Hithpael and Hithpolel means to praise or boast of one�s self, hence to be foolish. Compare I Kings 20:11; Job 12:17; Isaiah 44:25 (mad); Proverbs 20:14. [As it is foolish to glory in any object except in Jehovah (Jeremiah 4:2, 9:23, 24), so to boast of oneself is to be foolish in this case (Psalm 49:6; Proverbs 27:1. See Psalms 5:5, 73:3, 75:4, and compare 44:8).] This instruction is given concerning God's ways and works exhibited in the Word of God from the beginning to the end.

II. Quotations from the Psalms in the New Testament(a) Formulas Used in Direct Quotations

VI. The Beatitudes in the PsalmsThe word rendered "blessed" in the Beatitudes is not always barak, to bless; but ashrey, happinesses. Its first occurrence is Deuteronomy 33:29. It is the plural of majesty or accumulation, and means O the happinesses, or, O the great happinesses, or, O How happy. Ashrey occurs twenty-six times in the book of Psalms. It is translated blessed nineteen times, and happy seven times. In the list below, these latter are marked with an asterisk (*). The following is the complete list: Psalms 1:1, 2:12, 32:1, 2, 33:12, 34:8, 40:4, 41:1, 65:4, 84:4, 5, 12, 89:15, 94:12, 106:3, 112:1, 119:1, 2, 127:5*, 128:1, 2*, 137:8*, 9*, 144:15 (twice)*, 146:5*.The word is distributed in five books of the Psalms as follows: Book I, eight times; Book II, once; Book III, four times; Book IV, twice; Book V, eleven times; making twenty-six in all. VII. The Acrostic PsalmsThere are nine examples of acrostics in the Book of Psalms, while eleven other acrostic Scriptures are found in the Old Testament. [There are five Books of Esther, each giving the Divine names in the form of an acrostic. One other Divine name in Psalm 96:11. One perfect Acrostic in Proverbs 31:10-31. In the Book of Lamentations, each of the first four chapters is characterized by an acrostic.]

i.Psalms 9 and 10 are linked together by an acrostic which, like the times of trouble (the great tribulation), which the two Psalms treat, is purposely broken, and is irregular and out of joint. This acrostic tells us that the subject of the two Psalms is one, and that they are to be connected together. See notes there [in The Companion Bible] on the many expressions common to both.

ii.Psalm 25. Here, again, the acrostic is designedly incomplete, a proof of its genuineness instead of its corruption. No writer would or could omit a letter from carelessness. The Psalm has the same phenomena as Psalm 34, where the same letter (Vau = V) is omitted, and the same letter (Pe = P) is duplicated, in the word Padah, redeem. The last verse is thus, in each case, made to stand out prominently by itself.

v. Psalm 111. In this Psalm the series is complete. The Psalm has twenty-two lines, each line commencing with the successive letters of the alphabet.

vi. Psalm 112 is formed on the model of Psalm 111, the two Psalms forming a pair; [With the further peculiarity that the first three verses in each Psalm consist of two portions: the last two, of three portions.] Psalm 111 being occupied with Jehovah, and Psalm 112 with the man that revereth Jehovah. See the notes there.

vii. Psalm 119. This Psalm consists of twenty-two groups, consisting of eight verses each. The eight verses in each group begin with same letter. For example: the first eight verses begin with (Aleph = A), the eight verses of the second group with (Beth = B), and so through the whole Psalm of 176 verses (8 x 22).

viii.Psalm 145. In this Psalm the acrostic is perfect, with the exception of the letter (Nun = N), which should come between verses 13 and 14. See note there.

Through the infirmity of some transcriber, the verse was probably omitted by him. It must have been in the more ancient manuscripts, because it is preserved in the ancient Versions: namely, the Septuagint, Syriac, Arabic, Ethiopic, and Vulgate. One Hebrew Codex is known which contains it, as follows: The Lord is faithful in all His words, And holy in all His works. Moreover, the structure of the Psalm shows that it originally had its proper place in the Psalm. See the notes on Psalm 145:13, 14.

ix. For the other acrostics in the Psalms, see the note on Psalm 96:11.

VIII. The Authors Named in the Psalms1. The Psalms bearing the name of David are seventy-three in all: thirty-seven in the Book I (3, 4, 5, 6, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 34, 35, 36, 37, 38, 39, 40, 41); eighteen Psalms in Book II (51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 68, 69, 70); one in Book III (Psalm 86); two in Book IV (101 and 103); and fifteen in Book V (108, 109, 110, 122, 124, 131, 133, 138, 139, 140, 141, 142, 143, 144, 145). 2. By Asaph, twelve Psalms: one being in Book II (Psalm 50), and eleven in Book III (73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83). 3. By the sons of Korah eleven Psalms: seven being in Book II (42, 44, 45, 46, 47, 48, 49); and four in Book III (84, 85, 87, 88), as set out in The Companion Bible. In Psalms 46 and 88 it is repeated as the sub-scription of Psalms 45 and 87, and is not the super-scription of 46 and 88 as in all the Versions. 4. For, or of Solomon, two Psalms: one in Book II (Psalm 72), and one in Book V (Psalm 127). 5. By Heman the Ezrahite. one in Book III (Psalm 88). 6. By Ethan the Ezrahite, one in Book III (Psalm 89). 7. By Moses the man of God, one in Book IV (Psalm 90). IX. Dispensational Character of the Psalms [Editor's note: I have left out this section, in which Bullinger expresses his dispensational views.] X. The Distribution of the Divine Titles in the Five Books It may conduce to the completeness of the study of the usage of the Divine Titles, in relation to the Dispensational character of the five Books of the Psalms, if we give a connected list. They are given under the Structure of each Book separately. A comparison of these numbers will show that they correspond with the subject of each Book. When God is used, the thought is of the Creator and His creatures. When Jehovah is used, it speaks of a Covenant God, in covenant relation with His own People. i. TheGenesisBook,Psalms 1-41. Jehovah occurs 279 times, Elohim only forty-eight (nine of them connected with Jehovah). ii. TheExodusBook,Psalms 42-72. Jehovah occurs only thirty-seven times, Elohim 262 times (twice in connection with Jehovah). El occurs fourteen times, and Jah once. iii. TheLeviticusBook, Psalms 73-89. In the First Section Jehovah occurs only fifteen times, while Elohim occurs sixty-five times (twice with Jehovah). In the Second Section Jehovah occurs fifty times, while Elohim occurs only 28 times (four of which are connected with Jehovah). El occurs five times.iv. TheNumbersBook, Psalms 90-106. Jehovah occurs 126 times, and Elohim only thirty-one times (in ten of which it is combined with Jehovah). El occurs six times. v. TheDeuteronomyBook, Psalms107-150). Jehovah occurs 293 times, while Elohim occurs only forty-one times (in four of which it is combined with Jehovah). Jah occurs thirteen times. El occurs ten times. Eloah twice. To the Chief MusicianAppendix 64 from The Companion Bible

The key to the interpretation of these words has been lost for over twenty-two centuries.

Commentators and critics have confessed that they can make only conjectures as to the primitive meaning and use of the word (for it is only one word in Hebrew) lamenazzeah.

The Ancient Versions attempt a rendering. The Septuagint has eis to telos = unto, for, or, with a view to the end. The Arabic, Ethiopic, and Vulgate render it at the end. The Chaldee renders it (Psalm 45) to the praise. The Talmudists hold that it related to Him Who is to come; while Aquila (one of the Septuagint Revisers, A.D. 130) renders it to Nikopoio = to the giver of victory.

It is clear that a Person was intended by these various renderings; but they appear to be interpretations rather than translations. Regarded as the former, they may be useful in showing us how the Psalms point to Christ; for He is the end. It is He Who giveth victory; it is He Who is the Coming One: and, while the book is called Sepher Tehillim, the Book of Praises, it is He Who inhabiteth the praises of Israel (Psalm 22:3).

All ancient Hebrew manuscripts, with the early and best later printed editions, show no break whatever between the lines of one Psalm and another.

The Septuagint translators had been many years in Babylon, and the oldest among them must have been very young when carried away thither.

There was none who had full knowledge and experience of the ancient usages of the Temple worship.

Consequently, when they came to their task some 197 years after the latest carrying away to Babylon, there was nothing to show them where one Psalm ended and where the next began.

Hence, when they came to the word lamenazzeah, �To the chief Musician,� they took it as being the first line of a Psalm, instead of the last line of the preceding Psalm which they had just translated. All subsequent Versions, in all languages, have followed them in this mistake. For mistake it was, as we may see from the only two examples of independent Psalms given us in the Scriptures: namely, Isaiah 38:9-20, and Habakkuk 3.

In each of these isolated Psalms we have the true models on which all the other Psalms are based. In each case we have: 1. The Super-scription, or Title proper. 2. The body of the Psalm itself. 3. The Sub-scription. In each of these two cases the word lamenazzeah, forms the sub-scription, and appears at the end of the Psalm. This is the key thus discovered by Dr. J.W. Thirtle [These facts have been discovered, and admirably set forth by Dr. J. W. Thirtle, in his two works on this subject, namely, The Titles of the Psalms: their Nature and Meaning explained (1904), and Old Testament Problems (1907). Both published by Henry Frowde, Oxford Bible Warehouse, London.] which had been lost for so many centuries; and The Companion Bible is the first edition of the Bible in which the Psalms are thus correctly presented in harmony with the two Psalm-models, Isaiah 38:9-20, and Habakkuk 3. The unspeakable importance of Dr. Thritle's discovery is at once seen. For it shows two things: 1. That, whatever the interpretation or application of the words may be, a Psalm which had this word in the sub-scription had a use beyond its local, temporary, or original purpose; and, being considered appropriate use, or for special occasions, was handed over to the Director of the Temple worship with any instructions which might be necessary for its use. 2. That such word or words of instruction, which today stand in the Septuagint and all subsequent Versions of the Bible as the super-scription, belong, not to that Psalm, but to the sub-scription of the Psalm preceding it. This, at one stroke, removes the great difficulty, and solves the heretofore insoluble problem and impossible task which all Commentators have experienced, when they struggled in the attempt to find in one Psalm the explanation of words which belong to another. Few problems so difficult and baffling have been removed by a solution so simple and self-explanatory. This one feature, which by Dr. Thirtle�s kind permission, has been taken over into The Companion Bible, must greatly enhance its value and usefulness, making it unique among all existing editions of the Bible. Hebrew Words in the Text of the PsalmsAppendix 66 from The Companion Bible Certain Hebrew words are retained in the body of the text of the Psalms, being transliterated instead of translated. Not forming any part of the title, super-scription or sub-scription, they are considered here in a separate Appendix. They are two in number, that is to say, higgaion and selah, and we preserve the spelling of the Authorized Version for the sake of convenience. I. Higgaion = Soliloquy.

The word is found in three Psalms: namely 9:16, 19:14, and 92:3.

In 9:16 it is transliterated Higgaion.

In 19:14 it is translated meditation.

In 92:3 it is rendered solemn sound.

The word occurs also in Lamentations 3:62, where it is rendered in the Authorized Version device, and in the Revised Version imagination.

It is derived from hagah, and means to soliloquize, to speak to one's self; hence, to meditate (Joshua 1:8, also Psalms 77:12 and 143:5).

As a noun, it would mean a meditation, or a speaking in premeditated words; and therefore worthy of memory or repetition.

If the three Psalms be read in the light of this word, we shall note the subjects which are so worthy of our meditation, and not think about music.

In Psalm 9:16, it is the judgment of Jehovah. In Psalm 19:14, it is the words and the work of Jehovah. In Psalm 92:2, 3, it is the lovingkindness and faithfulness of Jehovah. II. Selah.

This word may be from one of two roots; from salah = to pause; or salal = to lift up.

There is no need to descend to the guesses as to musical terms. We are lead to connect it with subject-matter, not with music; and with truth, not with tunes.

Some say it occurs always at the beginning of a strophe; others, always at the end. But this is a question of fact, and not of argument.

The outstanding fact is that in four cases it comes in the middle of a verse, that is to say, Psalm 55:19, 57:3; and Habakkuk 3:3,9.

This is fatal to both theories, but yet it helps us to, and agrees with, the right conclusion, that both are the two halves of one truth. Selah does connect the end of one strophe with the beginning of the next; and, indeed, in four cases it connects the end of one Psalm with the beginning of the next, thus uniting the two Psalms (see Psalms 3 with 4; 9 with 10; 24 with 25; and 46 with 47).

Selah, therefore, neither ends nor begins a passage, but it connects the two passages between which it is placed.

An examination of each occurrence will show what this connection is. It is neither the pausing on one subject; nor the passing on from one subject to another: but it is the connecting of the two subjects together.

Sometimes it is the Structures which are connected. Sometimes it is synthetic, and adds a development of thought by connecting a prayer with that which forms the basis of it.

Sometimes it is antithetic, and adds a contrast. Or it connects a cause with an effect, or an effect with a cause.

It is a thought-link, which bids us look back at what has been said, and mark its connection with what is to follow; or to some additional consequent teaching.

Thus, if it be derived from salah, to pause, it is not the instruments of music which are to pause while the voices continue to sing; but it is our hearts which are to pause and to note the connection of precious truths.

If it be derived from salal, to lift up, then, it is not the instruments which are to lift up their sound in a louder degree, but our hearts which are to be lifted up to consider more solemnly the two truths which are about to be connected.

These connections, showing the importance and object of each Selah, are given in the notes on each occurrence of the word.

The phenomena connected with Selah may be thus stated:

The word occurs seventy-four times in the Bible, and all are in the Old Testament. Of these, seventy-one are in the Book of Psalms, and three are in the model Psalm, the prayer of Habakkuk, chapter.

The use of the word is confined to thirty-nine Psalms out of the 150. In sixteen of these thirty-nine it occurs once (7, 20, 21, 44, 47, 48, 50, 54, 60, 61, 75, 81, 82, 83, 85, and 143): of these thirty-nine Psalms, thirty-one are in Psalms handed over to the chief Musician.